Roadmap to Prayer Lesson 27

7/30/2019 Roadmap to Prayer Lesson 27

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T H E P I R C H E I SH O SH A N I M R O A D M A P T O P R AY E R PR O JE C T

The Roadmap to Prayer

Lesson 27

Pirchei Shoshanim 2006Th is shiur m ay not be reproduced in any form wit hout perm ission of the copyright holder


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Krias HaTorah

The Signif icanc e of Krias HaTorah

Rav Shlomo Zalman Auerbach ztl rules that if one is faced with a choice of either

attending K rias H aTorah with a M inyan or davening Shemoneh E srei with a M inyan, one

must attend the M inyan for K rias H aTorah even if doing so will forfeit his chance to

daven with a M inyan1.

O n the other hand, one who is in the middle of praying Shemoneh E srei may not stop

to listen to K rias H aTorah, even though one does stop to listen to Kedusha in the

middle of Shemoneh E srei. This is because K rias H aTorah is a lengthier interruption

than stopping just for Kedusha.

Rav Shlom o Z alman ztl concludes that in such a case, one does not have to seek

out another M inyan where he can hear Kr ias H aTorah. If he still wishes to do so, he

will be considered praiseworthy.

Holding onto the TorahIt is customary for the Oleh to hold the 2 poles of the Sefer Torah when reciting the

brochos. This custom is based on a num ber of sources. Firstly, the Tur2 f inds a source

in the G emara in Sukkah3 that mentions that one who reads from the Torah would

hold the Sefer T orah in his hands. The L evush finds a different source where H ashem

warns Y ehoshua (Joshua) not to remove this Sefer T orah from his lips. Since the verse

refers to th e Torah he is learning as this Sefer T orah it implies that he was holding it

while learning. There is also a verse (pasuk ) which reads E itz C hayim hee lemachzik im

bah4 (I t is a tree of life fo r those who hold onto it). In f act, we refer to the poles that

1 I n truth, this opinion is disputed by M inchas Yi tzchok Volume 7:6 (I shei Y israel 12:15)

2 End of Simon 139

3 D af 41b

4 M ishlei 3:18

Lesson

27


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P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T

A N A T T A C H M E N T O F T H E S O U L L E S S O N 2 7

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the Sefer T orah is scrolled onto as A tzei C hayim (Trees of L ife). H olding an object of

a M itzvah shows that one treasures it and holds it dear. In the case of a Sefer T orah it

also symbolizes our connection to the true life-force; the Torah. Ki heim Chayeinu

veorech yameinu5 (for it is the source of our l ife and the length of our days).

Since the Oleh stands to the right of the Baal Koreh, when the Baal Koreh begins to

read, the Oleh lets go of the left pole with his left hand and continues to hold the

other pole with his right hand. After the A l iyah is completed, the Oleh takes hold

again of the pole with his left hand, rolls the Sefer Torah closed and recites the closing

bracha with both hands holding the Sefer Torah.

Amongst Sephardim, the custom is for the Oleh to hold onto the top of the poles of

the Sefer T orah from inside its holder, with a silk garment that is spread across the

Sefer T orah. After the Bracha is recited, the Oleh holds onto the side of the holder w ith

his right hand and with his Tallis, during the reading. A fterw ards, he holds back ontothe Sefer Torah as he did at the beginning to recite the closing bracha.

Touching and Kissing t he Words of the Torah

Besides for holding the Sefer T orah by the A tzei C hayim the custom is also to touch

the words in the Sefer T orah where the A l iyah begins6 with a Tallis or some other

garment before reciting the opening bracha. H e then kisses the Sefer Torah with his

Tallis or some other garment after the completion of the reading for his A l iyah

before the closing bracha. In this case one can touch with his Tallis on any part of the

Sefer T orah or after rolling it closed7

The Meaning of Birchas HaTorah for an Aliyah

The essence of Bi rchos H aT orah for public Torah readings is derived from a verse in

Parshas H aazinu where M oshe R abbeinu told Bnei Y israel before reading the Shira of

H aazinu (Words of Torah w hich are like song) th at af ter he recites the blessing, they

should all respond A men; , ', when I call

H ashems N ame in a bracha everyone should respond A men. The point of the mitzvah

is that whenever we read from the Torah in public, we should express our gratitude

to H ashem for choosing us from amongst the nations and giving us H is Torah that

5 Recited in the second bracha by T efillas M aariv - based on verse D evarim 30:20 K i hu chayecha veorech yamecha.

6 Some have a custom to touch with their Tallis both where the A liyah begins and ends

7 Si ach T efill a 14:7


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40 7

teaches us the proper path to follow in life. We do this when we recite the blessing

of A sher bachar banu which expresses our gratitude to H ashem for singling us out and

choosing us to receive H is T orah. The Tur8 notes that during this bracha one should

recall how H ashem gave us the Torah at H ar Sinai (M ount Sinai) through f ire,

lightning and th under. One should also contemplate that the Torah is H is most

cherished teaching and it is our source of life.

The congregants should be careful to answer A men to the bracha of the Oleh only

after he has completed the bracha fully. Likewise, the Baal Koreh should comm ence

reading from the Torah only after everyone finished answering A men. This includes

waiting for those who may draw out th e word when answering A men, since the Baal

Koreh must be careful that everyone should hear his entire reading9.

Mistakes in the BrachaThere are 3 articles that the Oleh recites by an A liyah. Borchu, A sher bachar banu and

A sher nassan lanu It is common that the Oleh occasionally confuses the opening

bracha of A sher bachar banu with the closing bracha of A sher nassan lanu. If this happens

and one realizes his mistake before ending the bracha, then one simply goes back to

the words A sher bachar banu and recites the bracha as usual without starting over from

the beginning Baruch atta H ashem. If one said the entire bracha before realizing the

mistake, then the Baal Koreh reads the A l iyah after the bracha and the Oleh just says

the bracha A sher bachar banu after the A liyah. I f one realizes his mistake at the closing

Baruch atta H ashem beforesaying the words N ossein H aT orah, he should just complete

the bracha. In such instances, one just recites the bracha A sher bachar banu after thereading. If one repeated the same bracha at the end of the reading instead of the

bracha of A sher nassan lanu if one realizes this at the end by Baruch atta H ashem

before saying the words N ossein H aT orah, one should just continue by saying

E lok einu melech haolam A sher nassan lanu Otherwise, one is required to repeat the

correct bracha of A sher nassan lanu from the beginning Baruch atta H ashem10 .

8 Simon 47

9 A ruch H ashulchan 141: 8

10 M ishna Berura 139:15


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The ProperWay

AcceptableBedieved

(post facto)

To fix themistake

To fix themistake

To fix themistake

To fix themistake

Borchu Borchu Borchu Borchu Borchu Borchu

A sher

bachar banu

A sher

nassan lanu

A shernassan lanu

remembered before

the closing of Baruch

atta H ashem, go back

and continue

A sher bacharbanu

A shernassan lanu

remembered right

by the closing of

Bar uch atta H ashem,

say the clo sing of

A sher nassanlanu

A sher

bachar banu

A sher

bachar banu

K ri as H aT orah K ri as H aT orah K ri as H aT orah K ri as H aT orah K ri as H aT orah K ri as H aT orah

A shernassan lanu

A sherbachar banu

A sher nassanlanu

A sher bacharbanu

A sherbachar banu

remembered

before the

closing of

Bar uch attaH ashem, go

back and

continue

A shernassan lanu

A sherbachar banu

remembered

after saying

Bar uch attaH ashem of theclosing bracha, he

should say

E lok einuM elech haolam

A shernassan lanu

After t he Aliyah: Remain Standing There

One should remain standing at the Bimah after his A l iyah is completed until at least

the next person comes up to the Sefer T orah for the next A liyah. Some wait until the

next Oleh says Borchu12 . The custom is however to r emain at the Bimah until after the

next A l iyah reading is complete. This is most likely only so that the Oleh does not

miss any part of the next Torah reading13. Then one returns to his seat taking a

longer route back to show that one is in no hurry to leave the Sefer T orah.

12 A ruch H ashulchan 141:11

13 Siddur Vilna


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40 9

According to the G ra14 , instead of taking the shortest route to take an A liyah, he

maintains that one should always go to the Bimah for his A l iyah from the right hand

side and return from the other side back to ones seat.

And if the Levi w alked in

I f the Kohen began the second A l iyah because there wasnt any L evi in shul, and then

a Levi came in, if the K ohen only recited Borchu, the L evi should step up to the Torah

and recite the brochos. The Kohen should just step aside as he has now completed his

part in K rias H aTorah. If the situation arises with a Y israel taking the first A l iyah

because there was no K ohen at the time, if he started the bracha of A sher bachar banu,

the Kohen does not receive his A l iyah any longer. If the Y israel did not yet start the

bracha itself, the K ohen should just step up to the Torah and take the A liyah, while the

Y israel stands at his side and takes the A l iyah after the L evi in h is usual position with

the G abbai announcing his name again.

Call ing one that s in the m iddle of Birchos K rias Shema for an Aliyah

I f a Kohen is still in the middle of K rias Shema, the H alacha is that he isnt called to the

Torah because it in terrupts his prayer (davening). N evertheless, if he was called by

the Gabbai by name, he may take the A l iyah and he recites all the brochos but he is not

allowed to read along with the Baal Koreh15 . H es also not allowed to speak to the

Gabbai to say a M i Sheberach prayer for him. However, if the G abbai initiates the

prayer himself and asks him for his name, he may tell him as this interruption is for

the honor of an indiv idual which is permi tted during the Birchos Krias Shema.

According to Sephardic posk im one is not allowed to take the A l iyah when holding in

the midst of Birchos Krias Shema.

The above laws apply equally to a Kohen or any other individual called by name to

take an A liyah when holding in the midst of Birchos Krias Shema.

The laws regarding calling someone for an A l iyah while holding in the midst of

Pesukei D ezimra is as follows. If there are others who can take the A liyah, then the

Gabbai should not call someone in the middle of Pesukei D ezimra. If however, there

is only one Kohen or just one L evi then he may call him for th e A liyah. I n this case the

Oleh is supposed to read along with the Baal Koreh. H e just should refrain f romspeaking or asking the G abbai for a M i Sheberach.

14 141:12



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41 0

Reading wit h the Baal Koreh

I n Simon 141 the Mechaber rules that the Oleh (the one who is called up to the

Torah)should read along with the Baal Koreh in a quiet tone without saying it loud

enough for even him to hear. The reason for this ruling is because the Z ohar

maintains that even the one receiving the A l iyah should be quiet and listen to the

Baal Koreh. The Mechaber who maintains that the Oleh must read himself so as not

to make his bracha levatalah (blessing in vain), explains that the Z ohar really means

that one should read along with the Baal Koreh in an inaudible tone. The D archei

M oshe maintains that one must read for himself in an audible tone except that the

Z ohar is warning that he should not read along so loud that everyone can hear him,

for that is what the Baal Koreh will be doing.

The Principl e of Shomeah KeOneh

There is a basic H alachic principle for one to be yotzei a mitzvah (fulfill hisobligation)through another person t hat is called Shomeah K eoneh. This literally means

that by listening one is fulfilling the mitzvah as if he were reciting it himself. This is

the principle for the H alacha how one commonly fulfills the mitzvah of Kiddush

(Blessings over the wine) or L echem M ishna (H amotzee (The blessing of the Bread) on

Shabbos recited over 2 Challahs) through others who do it on their behalf. Although

the listeners themselves do not have wine in their hand for Kiddush nor 2 Challahs for

L echem M ishna, they are considered to be fulf illing their mitzvah obligation by listening

to one who does. Likewise, by K rias H aTorah, if we assume that the obligation is

upon each individual to read the Torah publicly16, it is sufficient that one person

reads from the Sefer T orah and everyone else just listens. Accordingly, we would

assume that this principle should apply equally to the Oleh (the one who was called

up)that recites the brochos. I f so, why is it necessary for the one who was called to the

Torah (the Oleh) to personally read from the Torah along with the Baal Koreh?

As a matter of fact, one should not rely on the Torah reader (Baal Koreh) to read

alone from the Torah since the one reciting the brochos for the mitzvah of Krias

H aT orah should be the one reading. Perhaps we can compare this to one who recites

Kiddush while another person holds a cup of wine. Alternatively, if we maintain that

K rias H aTorah is not a personal obligation, Shomeah Keoneh should not be necessary

since listening is done on ones own... Therefore, one should be meticulous to read

from the Torah along with the Baal Koreh when receiving an A liyah.

16 See a discussion about this in Lesson 26


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41 1

The Oleh: Shom eah K eoneh or not?

The Biur H alacha writes that according to the Rama in Simon 139:3 a blind man can

receive an A l iyah even though he obviously cannot see to read from the Sefer T orah,

according to current custom that the Baal Koreh reads from the Torah for everyone

to hear. A ccordingly, one should be allowed to receive an A l iyah even if one doesnt

read along with the Baal Koreh, no w orse than a blind m an. Accordingly, the Rama

should have noted the same in Simon 141 where the H alacha states that the Oleh

should read along with the Baal Koreh to avoid a bracha levatalah footnote The Biur

H alacha suggests that perhaps the Rama does hold t he same in this H alacha except

that he didnt note it here since he already noted it above in Simon 139. The Biur

H alacha prefers to say that indeed the Rama is stricter in Simon 141 in the case of an

individual who is capable to see and read that if he doesnt, it is close to being a

bracha levatalah. This is because he is no different than the rest of the listeners who

cannot recite any brachajust for their listening experience. Rather, the reason th e Oleh

recites a bracha for the A l iyah is solely because he reads from the Sefer T orah himselfat the time the Torah is read in public. Otherwise, anyone not reading cannot recite

a bracha, except for the case of a blind person18 who is allowed to receive an A liyah,

since otherwise he would never receive one, which inevitably will lead to bad

feelings and quarreling. This ruling is supported by the G emara Y erushalmi19

(Jerusalem T almud) that states that one can f ulf ill t he mitzvah of reading the M egillah

though Shomeah KeOneh. H owever, this pr inciple does not necessarily apply to Krias

H aT orah which is dif ferent in the nature of its obligation. By M egill ah each individual

is independently obligated to read the M egillah. Therefore, one who reads it aloud

from a M egillah scroll is doing so to fulfill everyones reading obligation through

Shomeah K eoneh. On the other hand, K rias H aTorah is a li stening ex peri ence, not anindividuals obligation to read from the Torah; therefore, the congregation fulfills

their obligation by merely listening, without having to rely on the H alachic concept of

Shomeah K eoneh. The Oleh on the other hand is reciting the bracha because he is

reading and not because hes listening; for that is the requirement of having a

minimum of 3 7 readers on the days that we read from the Torah. Still, it can be

argued according to the Taz, that the Baal Koreh is reading solely for the benefit of

the Oleh not to embarrass one who cannot read , making it as if the Oleh himself is

18 A n am H aaretz (ignoramus) who cannot read with the Baal K oreh is allowed to receive an A liyah like a blindperson

19 M egillah 4:1


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41 2

reading it aloud through the principle of Shomeah K eoneh. H owever, the Rosh rejects

this notion when he states clearly that the purpose of the Baal Koreh is for the

congregants to hear K rias H aTorah. Thus, his role is just to read from the Torah

aloud so that everyone else can listen. Therefore, according to the Rosh, the Oleh

should only receive the A l iyah if he know s to read along.

A ccording to the M echaber, even a blind person cannot receive an A l iyah since one

cannot read from the Torah without reading it from the Sefer T orah. According to

this, one who doesnt read from the Sefer T orah should not receive an A liyah. Anyone

that canno t read on their own should at least tr y to read each word with the Baal

Koreh repeating each word the Baal Koreh reads by looking at the word and repeating

after him. H owever, if one received an A l iyah but did not read along with the Baal

Koreh, although his brochos are wasted, the A l iyah does not have to be repeated since

dieved (post facto) there are many posk im that consider it a valid A l iyah20 .

The Gabbai should be alert to avoid getting into such situations

and especially during the minimum required A l iyas of each

particular occasion of K rias H aTorah.

The Chatzi Kaddish after K rias HaTorah

M any tim es, mourners who are reciting Kaddish for parents wish to recite this

additional Kaddish after the final A l iyah has been completed. It is possible to do so

when Kaddish is recited immediately after K rias H aTorah. Sometimes though, this

Kaddish is delayed until just before Shemoneh E srei, as by Shabbos M incha and ; then it

is definitely the Chazzan that recites it. H owever, in the form er case where it caneasily be recited by a mourner, the question arises if it may be done. The question is

really more profound. If we consider this a bonafide mourners Kaddish then we

should even allow a young mourner under Bar M itzvah to recite it as well. The Sefer

A gudas E izov H amidbari21 proves that this Kaddish is not meant specifically to belong

to the Baal Koreh; nor does it specifically belong to mourners. H e proves this f rom

the T ashbatz23 . H e writes that this Kaddish is only recited by someone over Bar

M itzvah. If this Kaddish would be a regular mourners Kaddish it would be permitted

20 Y alk ut Y osef 141:20

21 Simon 7

23 Volume 3 Simon 171


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41 3

even for a minor to recite it. On the other hand, it is evident that the Kaddish doesnt

automatically belong to Baal Koreh; otherwise, it should be obvious that a minor

cannot be the one to recite this Kaddish. Therefore, we must interpret this Kaddish to

be in memory of the deceased as an honor to them by the Public Torah Reading.

The author writes that in order to avoid conflict as to which mourner recites this

Kaddish, he would recite it himself and have in mind for it to be for whichever

mo urner deserves this Kaddish.

Rav Shlomo Z alman A uerbach ztl rules that in fact this Kaddish is for mourners

except that he understands that this Kaddish is specifically for those who died and do

not have anyone else to recite Kaddish on their behalf. For this reason, he maintains

that the Baal Koreh should recite it for those people. It has nothing at all to do

though with any of the mourners who are reciting Kaddish in shul for their parents.

H e concludes that if a mourner receives the final A l iyahjust before Kaddish, he may

request that they let h im recite the Kaddish for the A liyah.

Birchas Hagomel

Someone who comes through a dangerous situation unharmed is required to recite

the bracha of H agomel. The Mechaber24 writes that there are four individuals that are

required to say the bracha of H agomel. They are:

one who was sick,

one who was released from jail or capt ivity,

one traveled overseas and

one who traveled across the desert.

The Nusach of the Bracha:

The M ishna Berura25 explains the wording of the bracha - H agomel lechayavim tovos

(Who grants those who are guilty, kindness) - to mean that although we may be

guilty and undeserving of H ashems D ivine Pr otecti on; still H ashem protects us from

danger.

The custom is that anyone that is required to recite Bir chas H agomel recites it after his

A l iyah or after K rias H aTorah. Although the bracha is unrelated to K rias H aTorah, still

24 219:1

25 Simon 219 S k 4


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41 4

one recites it at this time because the mitzvah of H agomel requires a minyan of m en to

be present and that there is at least 2 T almidei C hachamim (Torah scholars) amongst

them. Kr ias H aTorah is the most opportune time to f ind this combination .

Hagbahah: Chabad CustomAmongst certain Chassidic groups H agbahah is practiced in a very unique way. It is

perform ed at the end o f K rias H aTorah by the M agbiha who raise the Sefer T orah and

turns it to all directions for everyone to see it. Instead of sitting down and letting

som eone else roll i t closed and tie it up, the M agbiha himself sets the Sefer T orah back

down, rolls it up, then sits down and lets someone else tie it closed, and place its

cover back on top of it. The reason for doing this is because the G emara states that

the one who rolls the Sefer T orah closed gets reward equal to everyone else who had

A liyas. Therefore, if he was given the honor of lifting it, he completes the M itzvah by

rolling i t closed as well26.

According to Sephardic custom that H agbahah is performed at the beginning of the

Kriah, its not necessary to be repeated. In fact, as we learned in the previous lesson

from the Ramban, the primary function of H agbahah was for everyone to see the

Torah before reading from it. After the reading is complete, the holder is shut

without further ceremony.

One should do H agbahah by rotating and showing the writing of

the Sefer T orah in all directions for everyone to see. For this

reason, there is no po int in doing this maneuver very quickly, not

giving anyone time to see or read its words. Chas veshalom one

does not want to be referred to as the one who does not

uphold the Torah .

Pointing w ith ones Finger

There is a widespread custom of pointing in the direction of the Sefer T orah during

H agbahah which has recently been questioned about its veracity. Apparently, this

minhag (custom) is not traced back very far. Some sefarim (Jewish books) attribute this

custom to two sources. O ne is the sefer M eam L oez; the other is the famous

H alachist and M ek ubal Rav Chaim Palazzhi. These sources are disputed that the

source given from M ea m L oez is from a volume that was added recently to the setof M eam L oez by a recent author and there is no recorded source offered for the

custom. Even the source from Rav Chaim Palazzhi can be refuted. The sefer Siach

26 A ruch H ashulchan 147:9


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Tefilla argues that the M edrash cited by Rav Chaim Palazzhi just teaches us that

although if one were to point ones finger at the king, he would be sentenced to

death, H ashem overlooks this because of H is great love for H is people. I t doesnt

give reason that one should adapt such a practice, all it does is justify to continue

doing it even though it may totally inappropriate. Therefore, he suggests that it is

better not to do it just like it is inappropr iate to po int ones finger at a K ing.

Gelilah

The common custom is to give youngsters an opportunity to do Gelilah (rolling the

Sefer T orah closed and wrapping it up). The reason for this is for their Chinuch

(training in M itzvos)27.

Yehi Ratzone Milifnei Avinu Shebashamayim

O n M ondays and T hursdays after Kr ias H aTorah, we recite the prayers of Y ehi

Ratzone milifnei (M ay it be Y our wi ll ) T he reason why these prayers were placedhere is because through the power o f Torah, we can m erit and become deserving of

these brochos.

Y ehi Ratzoneprayers are only recited on the days we would recite T achanun.

Returning the Sefer Torah

There are 2 customs when to return the Sefer T orah to the A ron K odesh. I n Simon 249

the Tur says that the Sefer T orah is returned before the start of A shrei and vah

leT zi yone. This is also what Rav Amram Gaon writes in his Siddur and it is the

custom of N usach A shk enaz. The Tur brings that others do not replace the Sefer T orah

to the A ron Kodesh until after completing A shrei and vah leTziyone including Kaddish

Tiskabel that com es after that. This is the custom of Sephardim and N usach Sefard.

Follow the Sefer Torah

The M agbiha (the one who picked up the Sefer T orah at the end of Kr ias H aTorah

according to A shk enaz and N usach Sefard) and the G ollel (the one who rolls the Sefer

Torah closed) should f ollow the Sefer Torah back to the A ron Kodesh28 .

27 Shaarei E phraim 10:22



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A N A T T A C H M E N T O F T H E S O U L Q U E S T I O N S

41 6

Questions:

1) If one has the choice to daven with a M inyan or to hear K rias H aTorahwhich one should he choose?

2) What are the poles of the Sefer T orah called and what is symbolized by

holding onto it?

3) What is the main point and message of the bracha of A sher bachar banu

that is recited at the beginning of an A liyah?

4) What should one do if he recited the bracha of A sher nassan lanu first,

before his A liyah?

5) What should one do if he repeated the bracha of A sher bachar banu at the

end of his A liyah?

6) Why is it preferred that one stay at the Bimah until the completion of

the next A liyah? (2)

7) I f the Kohen started to take the second A l iyah because there was no L evi

in shul and then a L evi walks in, at what po int does the Kohen let the L evi

take over the A liyah?

8) Can a Kohen be called for, or take an A l iyah when hes in the middle ofBirchos Krias Shema if hes the only Kohen available?

9) What should the Oleh do as far as reading along with the Baal Koreh?

10) Can a blind person receive an A liyah?

11) Who should recite the Chatzi Kaddish after Kr ias H aTorah?

12) Why do we recite Bir chas H agomel by K rias H aTorah?


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A N A T T A C H M E N T O F T H E S O U L A N S W E R S

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Answers:1) O ne should go to hear K rias H aTorah with a M inyan even though he will miss

out on Tefilla BeTzibbur.

2) Th ey are called A tzei C hayim (Trees of L ife). H olding onto them is based on thepasuk E itz C hayim hee lemachzik im bah (It is a tree of life for those who holdonto it).

3) T he bracha gives praise to H ashem for choosing us to receive the Torah andmaking that our source of life.

4) H e should recite the bracha A sher bachar banu after A l iyah (torah reading) iscompleted.

5) H e must recite the bracha of A sher nassan lanu etc.6) So that one does not act as though i t is burdensome to receive an A liyah. Once

there, its best not to leave until the end of the next A liyah so that he shouldntmiss out on anything from K rias H aTorah while going back to his seat.

7) I f the Kohen just said Borchu, then he lets the L evi take the A l iyah. If he alreadysaid the bracha A sher bachar banu, he doesnt give it over to the L evi.

8) It s best that the Kohen not be called for the A liyah. I f the G abbai didnt realizeand called the Kohen by name, the Kohen should take the A liyah, but he shouldavoid talking or any other interruption. According to Sephardim, one may not

interrupt Birchos Krias Shema even to take an A liyah.

9) A ccording to the M echaber, he reads along in an inaudible tone. According tothe Rama he reads along verbally, pronouncing it loud enough to hear himself .

10) A ccording to the Rama, we allow a blind person to receive an A l iyah sincenowadays the Baal Koreh reads from the Torah for everyone.

11) The Chatzi Kaddish can be recited by a mourner, except that it may lead toquarreling as to which mourner recites it. Rav Shlomo Z alman A uerbach ztlruled that this Kaddish is really for those people that passed away withoutanyone saying Kaddish on their behalf, and it should be said by the Baal Koreh.

H owever, if a mourner received the A l iyah just beforehand, he m ay recite t heKaddish.

12) Since Bir chas H agomel is supposed to be recited in front of a M inyan of m en with2 of them being T almidei C hachamim. During Kr ias H aTorah is the most likelyplace to meet both these requirements.

Documents

Roadmap to Prayer Lesson 27